Speak ye comfortably - Hebrew, על־לב ‛al-lēb as in the margin, 'To the heart.' The heart is the seat of the affections. It is there that sorrow and joy are felt. We are oppressed there with grief, and we speak familiarly of being pained at the heart and of being of a glad or merry heart. To speak 'to the heart,' is to speak in such a way as to remove the troubles of the heart; to furnish consolation, and joy. It means that they were not merely to urge such topics as should convince the understanding, but such also as should be adopted to minister consolation to the heart. So the word is used in Genesis 34:3 : 'And his soul clave unto Dinah - and he loved the damsel, and spake kindly (Hebrew, to the heart) of the damsel;' Genesis 50:21 : 'And he comforted them, and spoke kindly unto them' (Hebrew, to their hearts); see also 2-Chronicles 32:6.
To Jerusalem - The direction is not merely to speak to the people in Babylon, but also to comfort Jerusalem itself lying in ruins. The general direction is, therefore, that the entire series of topics of consolation should be adduced - the people were to return from their bondage, and Jerusalem was to be rebuilt, and the worship of God to be restored.
And cry unto her - In the manner of a crier; or one making public and loud proclamation (compare Isaiah 40:3, Isaiah 40:9). Jerusalem is here personified. She is addressed as in ruins, and as about to be rebuilt, and as capable of consolation from this promise.
That her warfare is accomplished - Septuagint, 'That her humiliation (ταπείνωσις tapeinōsis) is accomplished.' The Hebrew word (צבא tsâbâ', 'warfare') properly means an army or host (compare the note at Isaiah 1:9), and is usually applied to an army going forth to war, or marshalled for battle 2-Samuel 8:16; 2-Samuel 10:7. It is then used to denote an appointed time of service; the discharge of a duty similar to an enlistment, and is applied to the services of the Levites in the tabernacle Numbers 4:28 : 'All that enter in to perform the service (Hebrew, to war the warfare), to do the work in the tabernacle of the congregation.' Compare Numbers 8:24-25. Hence, it is applied to human life contemplated as a warfare, or enlistment, involving hard service and calamity; an enlistment from which there is to be a discharge by death.
Is there not a set time (Hebrew, a warfare) to man upon earth?
Are not his days as the days of an hireling?
Job 7:1
But if a man die - shall he indeed live again?
All the days of my appointed time (Hebrew, my warfare) will I wait,
Till my change come.
Job 14:14
Compare Daniel 10:1. The word then means hard service, such as soldiers endure; an appointed time which they are to serve; an enlistment involving hardships, toil, privation, danger, calamity. In this sense it is applied hero to Jerusalem - to the trials, calamities, desolations to which she was subjected for her sins, and which were to endure a definite and fixed time - like the enlistment of an army. That time was now coming to an end, and to be succeeded by a release, or discharge. Vitringa, who supposes that this refers primarily and solely to the times of the Messiah, regards this as meaning that the definite time of the legal economy, a time of toil, and of vexatious and troublesome ceremonies, was about to end by the coming of the Messiah. But the more correct interpretation is, probably, that which supposes that there was a primary reference to the long and painful captivity of the Jews, in Babylon.
That her iniquity - The iniquity or sin here referred to, is that long series of acts of rebellion, corruption, and idolatry, with which the Jewish people had been chargeable, and which had rendered their captivity necessary. As a nation, that sin was now expiated, or removed by their protracted punishment in Babylon. It was a sufficient expression of the divine displeasure at the national offences, and God was satisfied (נרצה nı̂retsâh) with it, and could consistently restore them to their land, and to their former privileges. The whole language here has respect to national, and not to individual offences.
Is pardoned - Vulgate, Dimissa est iniquitas illius. Septuagint, Λέλυται αὐτῆς ἡ ἁμαρτία Lelutai autēs hē hamartia - 'Her sin is loosed,' dissolved, remitted. The word 'pardon' does not quite express the meaning of the word in the original (נרצה nı̂retsâh). The word רצה râtsâh properly means to delight in any person or thing; to take pleasure in; then to receive graciously or favorably; to delight in sacrifices and offerings Job 33:26; Psalm 51:18; Ezekiel 20:40; and, in the Hiphil conjugation, satisfy, or pay to off, that is, to cause to be satisfied, or pleased; and then in Hophal, to be satisfied, to be paid off, to be pleased or satisfied with an expiation, or with an atonement for sins, so as to delight in the person who makes it. Here it means not strictly to pardon, but it means that they had endured the national punishment which God saw to be necessary; they had served out the long and painful enlistment which he had appointed, and now he was satisfied, and took delight in restoring them to their own land. It does not refer to the pardon of people in consequence of the atonement made by the Lord Jesus; but it may be used as an illustration of that, when God is satisfied with that atonement; and when he has pleasure or delight in setting the soul free from the bondage of sin, and admitting the sinner to his favor - as he had delight here in restoring his people to their own land.
For she hath received - Jerusalem had now been desolate for almost seventy years, on the supposition that this relates to the period near the close of the exile, and that was regarded as an ample or full expression of what she ought to suffer for her national offences.
Of the Lord's hand - From the hand, or by the agency of Yahweh. Whoever were the instruments, her sufferings were to be regarded as his appointment.
Double for all her sins - The word rendered 'double' (כפלים kipelayim) is the dual form from כפל kepel, 'a doubling,' and occurs in Job 41:13 :
Who will rip up the covering of his armor?
Against the doubling of his nostrils who will advance?
Good
And in Job 11:6 :
And that he would unfold to them the secrets of wisdom.
That they are double to that which is;
That is, there are double-folds to God's wisdom, or the wisdom of of God is complicated, inexplicabIe (Gesenius). The word in Job means 'conduplications, folds, complications, mazes, intricacies' (Good). Here the word has doubtless its usual and proper meaning, and denotes double, twice as much; and the expression may denote that God had inflicted on them double that which had been usually inflicted on rebellious nations, or on the nation, before for its sins. Or the word may be used to denote abundance, and the prophet may design to teach that they had been amply, or abundantly punished for their crimes. 'That is,' says Grotius, 'as much as God judged to be sufficient.' 'Double, here,' says Calvin, 'is to be received for large and abundant.' Some have supposed (see Rosenmuller, who approves of this interpretation) that the word 'sins here means the punishment of sins, and that the word 'double' refers to the mercies or favors which they were about to receive, or which God had purposed to confer on them. So Lowth understands it; and renders the word לקחה lâqechâh 'shall receive' (in the future):
That she shall receive at the hand of Yahweh
(Blessings) double to the punishment of all her sins.
But though it was true that their favors on their return, in the hope of the Messiah, and in their renovated privileges, would be far more numerous than their sufferings had been, yet this does not so well suit the connection, where the prophet is giving a reason why they should be released from their bondage, and restored to the privileges of their own land. That reason manifestly is, that they had suffered what was regarded by Yahweh as an ample expression of his displeasure for their national offences. It does not refer to individual sinners; nor to any power which they have to make atonement for their sins; nor does it refer to the atonement made by the Messiah. But it may be remarked, by the way, that in the sufferings of the Redeemer there has been ample satisfaction for the sins of his people. The Chaldee interpreter understands this as Rosenmuller does, that the word 'double' refers to, the mercies which they had received: 'Because she has received a cup of consolation from the presence of the Lord, as if (כאלוּ ke'ilû) she had been smitten twofold for all her sins.'

Is there not an appointed time to man - The Hebrew, with its literal rendering, is as follows: הלא צבא לאנוש עלי ארץ halo tsaba leenosh aley arets, "Is there not a warfare to miserable man upon the earth?" And thus most of the versions have understood the words. The Septuagint: Ποτερον ουχι πειρατηριον εστι ὁ βιος ανθρωπου επι της γης; "Is not the life of man a place of trial upon earth?" The Vulgate: Militia est vita hominis super terram, "The life of man is a warfare upon earth?" The Chaldee is the same. N'y a-t-il pas comme un train de guerre ordonne aux mortels sur la terre? "Is there not a continual campaign ordained for mortals upon the earth?" French Bible. The German and Dutch the same. Coverdale: Is not the life off man upon earth a very batayle? Carmarden, Rouen, 1566: Hath man any certayne tyme upon earth? Syriac and Arabic: "Now, man has time upon the earth." Non e egli il tempo determinato a l'huomo sopra la terra?" "Is there not a determined time to man upon the earth?" Bib. Ital., 1562. All these are nearer to the true sense than ours; and of a bad translation, worse use has been made by many theologians. I believe the simple sentiment which the writer wished to convey is this: Human life is a state of probation; and every day and place is a time and place of exercise, to train us up for eternal life. Here is the exercise, and here the warfare: we are enlisted in the bands of the Church militant, and must accomplish our time of service, and be honorably dismissed from the warfare, having conquered through the blood of the Lamb; and then receive the reward of the heavenly inheritance.

[Is there] not an appointed time to man upon earth? [are not] his days also like the days of an (a) hireling?
(a) Has not a hired servant some rest and ease? Then in this my continual torment I am worse than a hireling.

Is there not an appointed time to man upon earth?.... There is a set time for his coming into the world, for his continuance in it, and for his going out of it; this is to man "on earth", with respect to his being and abode here, not in the other world or future state: not in heaven; there is no certain limited time for man there, but an eternity; the life he will enter into is everlasting; the habitation, mansion, and house he will dwell in, are eternal; saints will be for ever with Christ, in whose presence are pleasures for evermore: nor in hell; the punishment there will be eternal, the fire will be unquenchable and everlasting, the smoke of the torments of the damned will ascend for ever and ever; but men's days and time on earth are but as a shadow, and soon gone; they are of the earth, earthly, and return unto it at a fixed appointed time, time, the bounds of which cannot be passed over: this is true of mankind in general, and of Job in particular; see Job 14:1; the word "Enosh" (i), here used, signifies, as is commonly observed, a frail, feeble, mortal man; Mr. Broughton renders it "sorrowful man"; as every man more or less is; even a man of sorrows, and acquainted with griefs, is attended with them, has an experience of them: this is the common lot of mankind; and if anything more than ordinary is inflicted upon them, they are not able to bear it; and these sorrows death at the appointed time puts an end to, which makes it desirable; now, seeing there is a set time for every man's life on earth, and there was for Job's, of which he was well assured; and, by all appearance of things, and by the symptoms upon him, this time was near at hand; therefore it should not be thought a criminal thing in him, considering his extraordinary afflictions, and which were intolerable, that he should so earnestly wish the time was come; though in his more serious thoughts he determined to wait for it: some render the words, "is there not a warfare are for men on earth?" (k) the word being so rendered elsewhere, particularly in Isaiah 40:2; every man's state on earth is a state of warfare; this is frequently said by the stoic philosophers (l); even so is that of natural and unregenerate men, who are often engaged in war with one another, which arise from the lusts which war in their members; and especially with the people of God, the seed of the woman, between whom and the seed of the serpent there has been an enmity from the beginning; and with themselves, with the troubles of life, diseases of body, and various afflictions they have to conflict and grapple with: and more especially the life of good men here is a state of warfare, not only of the ministers of the word, or persons in public office, but of private believers; who are good soldiers of Christ, enter volunteers into his service, fight under his banners, and themselves like men; these have many enemies to combat with; some within, the corruptions of hearts, which war against the spirit and law of their minds, which form a company of two armies in militating against each other; and others without, as Satan and his principalities and powers, the men the world, false teachers, and the like: and these are properly accoutred for such service, having the whole armour of God provided for them; and have great encouragement to behave manfully, since they may be sure of victory, and of having the crown of righteousness, when they have fought the good fight of even though they are but frail, feeble, mortal, sinful men, but flesh and blood, and so not of themselves a match for their enemies; but they are more than so through the Lord being on their side, Christ being the Captain of their salvation, and the Spirit of God being in them greater than he that is in the world; and besides, it is only on earth this warfare is, and will soon be accomplished, the last enemy being death that shall be destroyed: now this being the common case of man, to be annoyed with enemies, and always at war with them, if, besides this, uncommon afflictions befall him, as was Job's case, this must make life burdensome, and death, which is a deliverance from them, desirable; this is his argument: some choose to render the words, "is there not a servile condition for men on earth" (m) the word being used of the ministry and service of the Levites, Numbers 4:3; all men by creation are or ought to be the servants of God; good men are so by the grace of God, and willingly and cheerfully serve him; and though the great work of salvation is wrought out by Christ for them, and the work of grace is wrought by the Spirit of Christ in them, yet they have work to do in their day and generation in the world, in their families, and in the house of God; and which, though weak and feeble in themselves, they are capable of doing, through Christ, his Spirit, power, and grace: and this is only on earth; in the grave there is no work, nor device, nor knowledge; when the night of death comes, no man can work; his service, especially his toilsome service, is at an end; and as it is natural for servants to wish for the night, when their labours end, Job thought it not unlawful in him to wish for death, which would put an end to his toils and labours, and when he should have rest from them:
are not his days also like the days plan hireling? the time for which a servant is hired, whether it be for a day or for a year, or more, it is a set time; it is fixed, settled, and determined in the agreement, and so are the days of man's life on earth; and the of an hireling are few at most, the time for which he is hired is but and as the days of an hireling are days of toil, and labour, and sorrow, so are the days of men evil as well as few; his few days are full of trouble, Genesis 47:9; all this and what follows is spoken to God, and not to his friends, as appears from Job 7:7.
(i) "mortali", Junius & Tremellius, Piscator; "misero et aerumnoso homini", Michaelis. (k) "militia", Montanus, Tigurine version, Schultens; so V. L. Targum. (l) Vid. Gataker. Anotat. in M. Antonin. de seipso, p. 77, 78. (m) "Conditio servilis", Schmidt.

Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for God, if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, Job 8:14. But if, while we live, we live unto the Lord, in works of faith and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.

JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
appointed time--better, "a warfare," hard conflict with evil (so in Isaiah 40:2; Daniel 10:1). Translate it "appointed time" (Job 14:14). Job reverts to the sad picture of man, however great, which he had drawn (Job 3:14), and details in this chapter the miseries which his friends will see, if, according to his request (Job 6:28), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (1-Timothy 1:18; 2-Timothy 2:3; 2-Timothy 4:7-8).

1 Has not a man warfare upon earth,
And his days are like the days of a hireling?
2 Like a servant who longs for the shade,
And like a hireling who waits for his wages,
3 So am I made to possess months of disappointment,
And nights of weariness are appointed to me.
The conclusion is intended to be: thus I wait for death as refreshing and rest after hard labour. He goes, however, beyond this next point of comparison, or rather he remains on this side of it. צבא is not service of a labourer in the field, but active military service, then fatigue, toil in general (Isaiah 40:20; Daniel 10:1). Job 7:2 Ewald and others translate incorrectly: as a slave longs, etc. כּ can never introduce a comparative clause, except an infinitive, as e.g., Isaiah 5:24, which can then under the regimen of this כּ be continued by a verb. fin.; but it never stands directly for כּאשׁר, as כּמו does in rare instances. In Isaiah 5:3, שׁוא retains its primary signification, nothingness, error, disappointment (Job 15:31): months that one after another disappoint the hope of the sick. By this it seems we ought to imagine the friends as not having come at the very commencement of his disease. Elephantiasis is a disease which often lasts for years, and slowly but inevitably destroys the body. On מנּוּ, adnumeraverunt = adnumeratae sunt, vid., Ges. 137, 3*.

Is there not - Job is here excusing what he cannot justify, his passionate longing for death. A time - Is there not a time limited by God, wherein man shall live in this sinful, and miserable world? And is it a crime in me, to desire that God would bring me to that joyful period? Our time on earth is limited and short, according to the narrow bounds of this earth. But heaven cannot be measured, nor the days of heaven numbered. Hireling - Whose time is short, being but a few years, or days, whose condition is full of toil and hardship.